There are thus _two spheres_, physical and moral, but _one life_, brought to harmony under the laws of both spheres. What then is the bearing of this distinction of spheres on the problem of the efficacy of prayer, viewing the question only in the light of science and philosophy? An obvious bearing, in so, far as the conditions of physical and moral life are set forth and distinguished; but no determining value for interpretation of the possible influence of prayer as concerning a life subject at once to physical and moral conditions. Prayer can be exercised in accordance with scientific teaching, only by intelligent recognition of the physical conditions of life; in accordance with philosophy, only by intelligent acknowledgment of the subordination of physical life to moral. If then, we turn to the teaching of science, making account of all that it includes as to fixed laws applicable to ever-varying conditions, there is nothing in it to warrant the conclusion that there can be no interposition from a higher sphere in order to secure application of physical law for attainment of moral ends. The whole product of scientific investigation leaves clear the possibility of the administration of a moral government in accordance with subordination of physical law to the attainment of its higher ends. It does not help the understanding of the government of the world, but rather hampers our reflection, if it be suggested that there are two spheres, physical and moral, and that the application of prayer is restricted to one of these spheres. Human life can not be so severed into parts; it is a unity self-regulated by harmony of submission to moral and physical law, and it must be governed by the Supreme Ruler in the harmonious application of these laws. There is no sphere of life into which the moral does not enter, and accordingly no sphere within which prayer, which necessarily rests on moral conditions, may not apply.